אות - רא

I heard in his name, o.b.m., that he said there is a distinction among the Torah novelties that the Tzadikim reveal. Similar to what our Sages o.b.m. said (Yevamos 49b): that there is a distinction between a prophet who sees through a non-luminous mirror [aspaklaryah she'ainah me'irah] and the prophecy of Moshe our teacher, peace be upon him, who saw through the luminous mirror [aspaklaryah hame'irah]. Therefore the other prophets prophesied in the form of "Thus says Hashem" — which is the aspect of the non-luminous mirror — whereas Moshe said "This is the thing" — which is clear speech, the aspect of the luminous mirror, as Rashi explains in his commentary on the portion of Matos (Bamidbar 30:2). He said o.b.m. that likewise there is this same distinction among the Torah novelties of the Tzadikim. For there are Tzadikim who say true Torah novelties and incorporate them into some verse or teaching of our Sages o.b.m., but they do not properly fit and enter well into the words of the Scripture — only by way of some hint or loose connection. This is the aspect of the non-luminous mirror, prophesying only in the manner of "Thus says Hashem." But there are awesome Tzadikim who are in the aspect of Moshe,[389] whose Torah novelties are clear and pure as the sun and are well explained and expounded within the verse or the teaching of our Sages o.b.m. into which they insert them — and this is the aspect of the luminous mirror, the aspect of "This is the thing" — for their words are clearly explained and expounded within the Scripture etc. 389. RAK: See Likutay Moharan 2.